11. But thou who both hast
sons, and livest in that end of the world, wherein now is the time
not of casting stones, but of gathering; not of embracing, but of
abstaining from embracing;22442244Eccl. iii. 5 when the Apostle cries out, “But
this I say, brethren, the time is short; it remains, that both they
who have wives be as not having;”224522451 Cor. vii. 29. [See
R.V.] assuredly if thou hadst sought a
second marriage, it would have been no obedience of prophecy or
law, no carnal desire even of family, but a mark of incontinence
alone. For you would have done what the Apostle says, after he had
said, “It is good for them, if they shall have so continued, even
as I;”224622461 Cor. vii. 8, 9 forsooth
he straightway added, “But if they contain not themselves, let
them marry; for I had rather that they marry than be burned.” For
this he said, in order that the evil of unbridled desire might not
be carried headlong into criminal baseness, being taken up by the
honest estate of marriage. But thanks be to the Lord, in that thou
hast given birth to what thou wouldest not be, and the virginity of
thy child hath compensated for the loss of thy virginity. For
Christian doctrine, having diligent question made of it, makes
answer, that a first marriage also now at this time is to be
despised, unless incontinence stand in the way. For he, who said,
“If they contain not themselves, let them marry,” could have
said, “If they have not sons, let them marry,” if, when now
after theResurrection and Preaching of Christ, there is unto all
nations so great and abundant supply of sons to be spiritually
begotten, it were any such duty to beget sons after the flesh as it
was in the first times. And, whereas in another place he saith,
“But I will that the younger marry, bear children, be mothers of
families,”224722471 Tim. v. 14, 15 he
commends with apostolic sobriety and authority the good of
marriage, but doth not impose the duty of bearing, as though in
order to obey the law, even on those who “receive” the good of
continence. Lastly, why he had said this, he unfolds, when he adds
and says, “To give no occasion of speaking evil to the adversary;
for already certain have turned back after Satan:” that by these
words of his we may understand, that those, whom he would have
marry, could have done better to contain than marry; but better to
marry than to go back after Satan, that is, to fall away from that
excellent purpose of virginal or widowed chastity, by looking back
to things that are behind, and perish. Wherefore, such as contain
not themselves, let them marry before they make profession of
continence, before they vow unto God, what, if they pay not, they
are justly condemned. Forsooth in another place he saith of such,
“For when they have lived in delights in Christ, they wish to
marry: having condemnation, in that they have made of none effect
their first faith;”224822481 Tim. v. 11, 12. [See
R.V.] that is, they have turned aside
their will from the purpose of continence unto marriage. Forsooth
they have made of none effect the faith, whereby they formerly
vowed what they were unwilling by perseverance to fulfill.
Therefore the good of marriage is indeed ever a good: but in the
people of God it was at one time an act of obedience unto the law;
now it is a remedy for weakness, but in certain a solace of human
nature. Forsooth to be engaged in the getting of children, not
after the fashion of dogs by promiscuous use of females, but by
honest order of marriage, is not an affection such as we are to
blame in a man; yet this affection itself the Christian mind,
having thoughts of heavenly things, in a more praiseworthy manner
surpasses and overcomes.